Tuesday, December 23, 2008


Reprinted from: The Point
December, 1953
Edited Under Fr. Leonard Feeney M.I.C.M.

Nineteen hundred and fifty-three years ago, we were confronted with something new. We had never seen its like before: nor have we since. Angels deserted their heavens to shout and sing about it. Shepherds abandoned their sheep on the hillside because of it. Kings left their kingdoms behind to journey in search of it. For, nineteen hundred and fifty-three years ago, God became man, and was born in Bethlehem of a Blessed Virginal Mother.

Since the coming of God-made-man was something unprecedented in our midst, we could never have predicted what its consequences would be. Certainly, we could never have reasoned to the fact that it would mean bloodshed — that seventy-two holy and innocent babies would immediately be put to death as a result of such a birth. And certainly, we had no idea that if God were to be born into His own world, that world would demand the shedding of even His Blood, thirty or so years later.

Because we were totally inexperienced in the matter of an Emmanuel, a God-with-us, we had no way of telling, left to ourselves, that the memory of Bethlehem would go on more securely than ever, after the disgrace of Calvary. Nor, indeed, could we have guessed that by a perpetuation of this very Calvary, in the Holy Sacrifice of the Mass, God was arranging to abide with us as our Emmanuel, in the consecrated hands of His Catholic priests.

Fittingly, the Holy Sacrifice that is offered on the twenty-fifth of December, during which God comes to our altars on the anniversary of His coming to Bethlehem, has long been regarded as especially “Christ’s Mass” — which has abbreviatedly come to be Christmas.

The Christmas we are about to celebrate will be the nineteen hundred and fifty-third. And although its survival is ultimately secure, its challenging truth will suffer countless attacks.

Here in Boston (a town reputed to be well-disposed toward such considerations as birth and Divinity), Christmas will come as a foreign extravagance to our primeval Puritans, whose grandelders could recall how the December twenty-fifths of their childhood were dismissed as “popish feasts.”

From the more recent denominations of Boston Protestantism, Christmas will get a varied reception. The followers of Mrs. Mary Baker Glover Patterson Eddy, for example, who believe there is no such thing as death, will be quietly disturbed — realizing that if they allow Jesus to be truly born at Christmas, He will grow up to be a serious threat to their theology when He truly dies on Good Friday.

And we can count on local manifestations of the older, more artful rebukes to Christmas: those of the Masons and of the Jews.

Still — however much it will be scoffed at as the Birthday of God-incarnate from the womb of the Blessed Virgin Mary, this year’s Christmas will not be a failure. It will be a nineteen hundred and fifty-third commemoration of a Happy Birthday for Jesus.

For at “Christ’s Mass” this December twenty-fifth, Jesus, welcomed anew at the words of Consecration, will be wrapped in the swaddling clothes of bread-appearances, and laid in that most precious of mangers, a Catholic child’s Holy Communion heart.

The Buyers and Sellers at Christmas

Reprinted from: The Point
December, 1954
Edited Under Fr. Leonard Feeney M.I.C.M.

The Jews would like to get rid of Christmas. But so far they have not succeeded. For reasons of Faith (the Catholics), or motives of sentiment (the Protestants), certain Americans have refused to shrug the day off. And so, the Jews have been obliged to fall hack on that well-tried principle of theirs, “When you can’t beat a movement, join it.”

Today, in America, the Jews have become Christmas boosters. But their acceptance of the day, like their acceptance of any non-Jewish thing, is for the purpose of making it over to their own image and likeness. Accordingly, the Jews are trying to establish a Judaized Christmas. They want a Christmas stripped of all commemoration of the Birth of our Saviour, and reduced to a purely secular festival.

To ensure that no Christian meaning of Christmas will be perpetuated through civic recognition of it, the Jews protest loudly against such practices as community-sponsored Christmas carols. They demand that no Nativity plays be presented in public schools. “Christological expressions” (the Jews’ phrase for dismissing any reference to their rejected Messias) must be banned from the holiday messages of public officials. “We want all this Christmas propaganda stopped!” shrilled the New York Jewish newspaper, The Day. “Public schools must be kept clear of Christmas carols and other Christmas influence. The educational system of New York City — and other cities with large Jewish populations — please take notice!”

But common though this kind of agitation has been, it is not the main Jewish attack on Christmas. The Jews well realize that in making these direct, naked demands there is always the risk that some day they will arouse Christian wrath. Consequently, they rely chiefly on a less obvious weapon, but one which is far more deadly. The Jews are saturating the American atmosphere with their infidel slant on Christmas.

By magazine articles, department store displays, newspaper advertisements, by radio and television and moving picture entertainments, by the popular songs which they write and publish, and by a thousand other subtle and insidious means, the Jews are conveying the impression that Christmas is nothing more than a happy holiday — a time for tinsel and mistletoe and big red ribbons; a time for hilarity and handouts, stimulated by bottled spirits.

Furthermore, by their perfect coordination of press, entertainment, and commerce, the Jews are creating the illusion that their version of Christmas is universally accepted — that “everybody but everybody” agrees that this is the way the feast should be celebrated.

In the event the modicum of Christian observance still clinging to Christmas in America should grow, or become dangerous, the Jews have a final weapon. This weapon they have already begun to use. It is an appeal to the “Americanism” of the stubborn Christians. In the name of democracy, they (who are congenitally incapable of any loyalty other than to Judaism) ask that Christmas be taken from the realm of sectarianism and made a day for all Americans, regardless of race, color, or creed. They argue that the day has too much national importance to commemorate merely the Birth of Jesus. They say it should stand for some program of their own Jewish devising, some large and deliberately un-Christian concept, such as “Brotherhood.”

One postscript: Touring the country this December will be a moving picture entitled White Christmas. It was written by three Jews named Krasna, Panama, and Frank. Its music was composed by a Jew named Balin, who calls himself Berlin. It stars a Jew named Kaminsky, who calls himself Kaye. It is this year’s main single effort to divert Christians from the true significance of Christmas. And the Jews expect it to be especially successful; for, to co-star in the movie, they have procured the services of an aging crooner, the one-time darling of American Catholicism. In exchange for his endorsement and abetting of their anti-Christmas purposes, the Jews may toss this pitiful Catholic a little conscience salve. Perhaps they will allow him to sing Adeste Fideles or “Silent Night” in the movie. The Jews know they can well afford to make such a concession, since any Christian sentiment expressed in the song will be quite blotted out in the welter of Jewish vulgarity.


Reprinted from: The Point
December, 1956
Edited Under Fr. Leonard Feeney M.I.C.M.

This Christmas men are looking to the Holy Land, and they are listening — not for the strains of “Glory to God in the Highest,” but for the sounds of war upon earth. And we might say: It is just. God long ago crashed the Temple of Jerusalem to the ground, and cursed its people, the Jews, to be forever homeless and wandering. If the world has defied this Divine judgment and supported a Jewish return to Palestine, then let the world bear the consequences of God’s righteous anger.

But this leaves a greater part unsaid. For the Holy Land is infinitely more than a geographical locality which God has forbidden to the Jews. It is, for all time, the precious countryside where God became the Child of a Virginal Mother, and where God as Man walked and taught and died for us. It is, indeed, God’s Land.

If, therefore, we are anxious this Christmas, our concern is this: The leaders of our nation have proposed that Christian boys be ready to shed their blood in order to make the Jews secure within the borders of the Holy Land. But should this happen, should Christian lives be spent to keep God’s Land in the hands of His crucifiers, the price of such betrayal will not be confined to the deserts of the East. We will be paying, in kind, on bloody Main Street, U. S. A.

* * * * *
Soon, the Jews of America will be trying once more to jostle Christmas from its place as the nation’s chief interest in late December. As elbow for this endeavor, the Jews will rely again on their festival of Chanukah — once a minor holiday but recently seized on because of its timely Yuletide occurrence and now celebrated with all the blare and bluster the Jews can produce.

Though originally set up in 165 B. C., the observance of Chanukah (Hebrew for “Dedication”) has long since lost its holy, Old Testament meaning. Thus, when Jewish leaders decided a few years back to revive and exalt the holiday, they found it expedient also to invest it with a fresh and acceptable significance. They have, accordingly, made it an annual practice to hire the principal halls in the principal cities of the country for the staging of special Chanukah pageants. These loudly-trumpeted extravaganzas (“Inspiring — Breathtaking — Spectacular”) oppose the Birth of the true Messias by dramatizing, with the solemnity of religious ritual, the birth of their own messianic empire: the Jewish state of Israel.

It is, of course, true that the Jews would have been eager to exploit any one of their festivals that was opportune in order to affront the beauty and singularity of Christmas. Yet Chanukah is especially suited for such a use — because it was on that day that Our Lord revealed Himself to the Jews as the Messias, and, for doing so, was almost stoned. The story is told in the Holy Gospel of Saint John (Chap. 10, v. 22-39):

“And the Dedication was in Jerusalem: and it was winter. And Jesus walked in the temple, in Salomon’s porch. The Jews therefore compassed him round about, and said to him, How long doest thou hold our soul in suspense? If thou be Christ, tell us openly. Jesus answered them, I speak to you: and you believe not, the works that I do in the name of my Father, they give testimony of me, but you do not believe, because you are not of my sheep. My sheep hear my voice: and I know them, and they follow me. And I give them life everlasting: and they shall not perish for ever, and no man shall pluck them out of my hand. My father, that which he hath given me, is greater than all: and no man can pluck them out of the hand of my father. I and the Father are one. The Jews took up stones, to stone him. Jesus answered them, Many good works I have showed you from my father, for which of those works do you stone me? The Jews answered him, For a good work we stone thee not, but for blasphemy, and because thou being a man, makest thyself God. Jesus answered them, Is it not written in your law, that I said, you are God’s? If he called them God’s, to whom the word of God was made, and the scripture can not be broken: whom the Father hath sanctified and sent into the world, say you, That thou blasphemest, because I said I am the son of God? If I do not the works of my Father, believe me not. But if I do, and if you will not believe me, believe the works: that you may know and believe that the Father is in me, and I in the Father. They sought therefore to apprehend him: and he went forth out of their hands.”

Because it is reckoned by the Jewish calendar, the day on which Chanukah falls may vary from year to year by as much as a month. This year it is due to fall on its earliest possible date. But Jews have never been ones to let liturgical niceties stand in the way of more vital considerations, and so, the Jews of Boston (the only segment of whose plans we have heard) are making an adroit adjustment in their schedule. Their annual Chanukah pageant at the Boston Garden will be held this year, not when the calendar says Chanukah should occur, but some three weeks later, on December the twenty-third — just a stone’s throw from Christmas.

* * * * *
The pride of Jewish rural life is the “kibbutz,” a sort of collective farm settlement, of which there are presently some 250 well-populated examples in the state of Israel. A recent volume to swell the praises of these communes is Harvard University Press’ Kibbutz, Venture in Utopia. The following two extracts from this book provide a raw, startling picture of the Jews who today inhabit the Land of Christ’s Birth:

“In its attempt to create a better world, the kibbutz has found that it faces considerable opposition, and it has come to view this opposition with an intense hatred. Indeed, it is not unfair to say the kibbutz hates almost everybody, since it views almost everybody as an opponent. Outside of Israel, all the ‘bourgeois’ countries are hated, and only the Soviet Union and ‘People’s Democracies’ are ‘loved.’

“As for marriage, they believed — and still believe — that a union between a man and woman was their own affair, to be entered into on the basis of love and to be broken at the termination of love; neither the union nor the separation were to require the permission or the sanction of the community. Today, for example, if a couple wishes to marry, the partners merely ask for a joint room; if they wish a divorce, they return to separate rooms.”

* * * * *
Each year when the Church commemorates the arrival of the Magi at Bethlehem, on the Feast of the Epiphany, our priests are required to read, as an integral part of their Breviary prayers, the following homily by Pope Saint Gregory the Great:

“All things which He had made, bore witness that their Maker was come ... And yet, up to this very hour, the hearts of the unbelieving Jews will not acknowledge that He, to Whom all nature gave testimony, is their God. Being more hardened than the rocks, the Jews refuse to be rent by repentance.”

This is but one instance of what the Jews would term the “anti-Semitism” of the Church’s Advent and Christmas Season liturgy. With the possible exception of Holy Week in Lent, there is no period in the whole liturgical year which more emphasizes the bridgeless chasm separating Christian faith and Jewish infidelity.

From Advent through the Epiphany Octave, the texts of the Mass and the Divine Office resound repeatedly with that theme which is at once the fulfilled expectation of the Jews of the Old Law, and the indictment of the deicide Jews of today:

“Behold, O Israel, your king ... Blow ye the trumpet in Zion, for the day of the Lord is nigh ... It is the birth of the Christ, O Jerusalem ... The Savior of the world will be our King ... He shall sit upon the throne of David His father.”

These are the tidings of great joy which plague the Jews as sorely this December as they did more than nineteen hundred years ago. And among these tidings there is, for the Jews, no more hateful information than the exultant shouts that the Baby of Bethlehem is the true Son of David, inheriting a royal title from His foster father, Saint Joseph, and royal blood from His Spotless Mother, the Virgin Mary. It was precisely to attack this central truth of Christmas that the rabbis of the early Christian centuries concocted that unprintably-filthy version of the Birth of Christ which is now found in the Jews’ “holy” book, the Talmud. We have determined never to reprint, in direct quotation, these blasphemous assaults against the purity of the Mother of God. But that they were invented by the rabbis, for the express purpose of challenging Our Lord’s title to the Throne of David, is abundantly admitted by Jewish authorities. The Jewish Encyclopedia, for example, blithely states, in its article on “Jesus,” that, “For polemical purposes it was necessary for the Jews to insist on the illegitimacy of Jesus as against the Davidic descent claimed by the Christian Church.”

At no point in the Christmas liturgy, however, does the Church’s consciousness of Jewish perfidy becloud her joy at the Birth of the Messias. In this spirit, therefore, we anticipate the coming gladness, and leave our readers with that jubilant exhortation from the Third Mass of Christmas:

“Come ye Gentiles and adore the Lord, for this day a great light hath descended upon the earth!”


Reprinted from: The Point
December, 1958
Edited Under Fr. Leonard Feeney M.I.C.M.

In her liturgical generosity, our Holy Mother the Church gives us three distinct Masses every December twenty-fifth. They are known as the Midnight Mass, the Mass at Dawn, and the Mass of Christmas Day. During the second Mass, the Mass at Dawn, the Church presents us with the memory of a noble widow of Rome named Anastasia, the only saint who gets a “feast day” commemoration on Jesus’ Birthday.

Saint Anastasia was martyred by burning on December twenty-fifth in the year 304. Among all the Christmas Day occurrences of nineteen hundred years, the Church has chosen to remember, in conjunction with Our Lord’s Birth, only this one event: the suffering and death of a Christian martyr whose crime before men was to insist that the Holy Infant of Bethlehem is the One, True God.

This Christmas, there are many gods being proposed to the Catholics of America. They are gods with names like Tolerance and Brotherhood, and to fail to worship them has become, in effect, a crime before men. Invoking Saint Anastasia, The Point prays this Christmas for those who will be guilty of the crime, and who will insist, publicly and persistently, that the Christ Child of Christmas is the only True God, and that His Virgin Mother is that same Mother of God who, when our last Christmas is finally behind us, will stand unique and singular as the one Gate of Heaven.


Thy light is come, Jerusalem, and the glory of the Lord is risen upon thee, and the Gentiles shall walk in thy light. Alleluia.

In the troubled season of Christmas, 1958, as the last strongholds of our civilization falter before the Jewish siege, let all who are about to despair consider the above words. They are of an antiphon in the Christmastime liturgy of the Catholic Church, and they offer a needed reminder. Though we must not forget that the Jews have rejected the Incarnate God, we must also remember — with thanksgiving and the chanting of alleluias — that God has likewise cast off the Jews, and established His new and eternal covenant with us Gentiles.

“A Child is born to us, a Son is given to us,” is the jubilant shout of Catholics at Christmas. To the Jews, it is a taunt, notifying them that however much they might bedevil the Church with their anti-Christian onslaughts, her ultimate triumph over them is assured. The gates of Hell shall not prevail against her.

The potency of this promise that Our Lord made to Saint Peter has been realized afresh during the past weeks, with the election of Saint Peter’s 262nd successor. And it is especially fitting that, as a consequence, the attention of the Catholic world at Christmastime will be directed toward Rome. For, ever since the seventh century, the relics of the Crib in which our infant Savior lay have been in the Eternal City, at the Basilica of Saint Mary Major; there, each December 25, the Pope himself celebrates the Midnight Mass.

But besides being the “new Bethlehem,” Rome claims our Yuletide interest on another score. That note of exultation sounding through the Christmas liturgy, insisting we should rejoice even in these beleaguered days, has a resounding echo in the history of the Bishops of Rome. Through all the centuries, they have been the authors of a wise and effective resistance to the menace of the Jews — a resistance that has safeguarded Christendom in the past, and offers the best hope for rekindling it in the future.

* * * * *
The Catholic Church’s Jewish policy was deliberately arrived at. Centuries of contact with Jews at every level, both in and out of the Faith, taught the successors of Saint Peter some salutary lessons. The much-publicized ghetto at Rome, which the Popes maintained for centuries, was not the eccentric whim of a few conservative Holy Fathers. It represented papal teaching and papal practice that extended back through the ages of Faith to Peter himself, who made it clear in his first Epistle that the Jews were finished as God’s people, and who thus wrote to the new Christians of Asia Minor that they were now “a chosen generation and a purchased people ... who in time past were not a people, but are now the people of God.”

A compilation of papal decrees dealing with the Jews would clearly show that the Church’s legislative interest in them is twofold. First, the Jews must be constantly and enforcibly segregated from the Christian faithful, and second, they must at all times be prevented from infecting the world with their hateful and infidel doctrines. These were the two principles behind the Church’s approval of ghettos, her ban on the Talmud, her prohibitions against marriage with the Jews, her demand that Jews in Christian places be distinguished by a badge or other identifying dress, her warnings against Jews in public offices, etc.

With the final loss of papal territories in 1870, there ceased to be any Jews under the direct temporal rule of the popes. Yet, public questions involving the Jewish problem often brought the ancient Church principles into play. Thus, it is not surprising to find that the pope who was most outspoken on modern public issues, Pope Leo XIII, receives the following notice in the Jewish Encyclopedia: “He encouraged anti-Semitism by bestowing distinctions on leading anti-Semitic politicians and authors, as Lueger and Drumont; he refused to interfere in behalf of Captain Dreyfus, or to issue a statement against the blood accusation. In an official document he denounced Jews, Freemasons, and anarchists as the enemies of the Church.”

* * * * *
Rome’s traditional outlook on the Jews is currently reflected in its dealings with the Jewish State in Palestine. Amid a frenzied campaign of high pressure and propaganda, designed to persuade the world that Jewish usurpation of the Holy Land is the nicest thing that could have happened to the place, the Vatican has been notably unmoved. And it has been so despite the fact that vast numbers of conspicuous Catholics (Americans leading the pack) have not only swallowed but are publicly regurgitating the pro-Zionist line.

The Church’s mind has been made up on the matter since the days when Theodore Herzl, “the father of Zionism,” decided to call on Saint Pius X. Herzl hoped to get a papal blessing on his scheme for setting up a Jewish homeland. But the Holy Father told him flatly, “We are unable to favor this movement ... The Jews have not recognized Our Lord; therefore, we cannot recognize the Jewish people.”

And despite continual coaxings by Jewish leaders and their friends, the Vatican has refused to this day to give official recognition to the Jewish State in Palestine.

There have, however, been papal emissaries in the Holy Land during the last decade. They have gone, not to promote cordial relations between Rome and Tel Aviv, but simply to care for the interests of the Church and her children. They have gone to see how Catholics are harassed and discriminated against by the Jewish government. They have gone to see the wreckage and desecration of Catholic shrines and institutions by the Jewish army. And they have announced plainly to a heedless world what they have seen.

One of the earliest of these Vatican observers was Archbishop Arthur Hughes, who summarized his findings with the charge that there is a “deliberate Jewish effort to decimate the Arabs and to destroy Christianity in Palestine.”

One of the most recent observers is Monsignor Raymond Etteldorf, of the Vatican’s Sacred Congregation for the Oriental Church. In his book, The Catholic Church in the Middle East, which has just been published, he reports that Catholics living in the Jewish State are being gradually forced out. They find it difficult to get employment, even harder to set up their own businesses. Most important, the number of priests has been so drastically reduced through impositions of the Jewish government that almost half the parishes are now untended.

* * * * *
It is a troubled time, this season of Christmas, 1958. Our Lord’s Holy Land is in the keeping of His crucifiers. And that outrage is not the extent, but only the epitome, of the evil we are facing.

When Our Lady appeared to the children of Fatima, she told them that the people of all nations would have to suffer great afflictions if they did not turn to her. “But in the end,” she told the children, “My Immaculate Heart will triumph.”

Eventually, after whatever terrors and desolations may be in store for us, the world will listen, thankfully, to the message of the Catholic Faith — that Faith which looks for its ultimate protection to the Bishop of Rome, and finds its most joyful celebration in the festival of Christmas.

"Merry Christmas . . . NOT!" by Edmund Connelly


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